Intro
It seems that in 1891, when MGA officially denied the return of Eisa (as), he didn’t comment on the grammatical prose of “Shubbiha Lahum” in 4:157. In fact, MGA didn’t even mention 4:157 in his famous list of 30 verses which prove that Eisa (as) allegedly died. We have checked lots of books of MGA and have yet to find his comments on “Shubbiha Lahum” in 4:157. It seems that MGA did in-fact believe that Eisa (as) was on the cross and was taken down and then died a few days later (in the 1891 era).

In 1898 (See Kashif ul Ghita and Raz-e-Haqiqat), as MGA and his team began inventing the Yuz Asaf theory, they also invented the idea that Eisa (as) was on the cross and came off the cross alive and then was given a special medicine called “Marahm-i-Esa” and mysteriously cured, then he travelled to India and died in Kashmir.

Nevertheless, in 1899, MGA and his team started writing “Jesus in India” and included therein about the swoon theory. MGA’s team also wrote about it in the ROR. This is also has to do with the famous Marham-i-Esa medicine.

In 1901, MGA alleged that it was revealed to him that Eisa (as) fell into a state of swoon and was not actually dead (See Malfuzat-3, page-27, Al-Hakam, vol. 5, no. 6, dated 17 February 1901, pp. 7-8, as narrated by Sahibzadah Miyan Mahmud Ahmad Sahib in Tashhidh-ul-Adhhan). MGA also denigrated the “substitution theory” and said that Allah doesn’t make deals with criminals (inferring 5:115 of the Quran).

After MGA died, in Oct. of 1908, “Jesus in India” was published, the word swoon is used 4 times in reference to Eisa (as).

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Links and Related Essay’s

Al-Zamakhshari, “Wa-lakin Shubbiha Lahum”, 4:157 and the Ahmadiyya context – ahmadiyyafactcheckblog

In 1891, MGA twisted at least 30+ verses of the Quran, as he made his wild claims – ahmadiyyafactcheckblog

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